Responding to modern proponents, such as Joseph Trabbic, of the idea of integralism, the doctrine that the state ought to endorse the Catholic faith, and punish "heresy among the baptized", Robert Miller delivers a forceful critique of this notion in his essay "Integralism and Catholic Doctrine", published in the Public Discourse. Though the idea was taught by Popes Gregory XVI, Pius IX, and Leo XIII, Miller argues that Trabbic's assertion that the "ideal" of a confessional state is "'definitive Church teaching'" wrongly places the teaching in the class of de fide—ones which are infallible, and which "all the baptized are required to believe". Instead, he contends that the teaching was doctrina catholica—a doctrine that, while requiring "religious submission of intellect and will" by Catholics, is not "irreformable", and, therefore, subject to correction by the Church as needed.  The Second Vatican Council, he says, did just that in Dignitatis Humane, teaching that "all human beings have a right under the natural law to freedom of religion", and that  freedom of religion is "an intrinsic consequence of the truth"— in other words, a necessary consequence of "what has been divinely revealed". Excerpts from Article: Dignitatis Humanae teaches that all human beings have a right under the natural law to freedom of religion. This doctrine, which John Paul II reiterated in Redemptor Hominis and Centissimus Annus, was, incidentally, condemned in some of the same encyclicals teaching the doctrine of the confessional state. Largely as a corollary to the right to religious freedom, Dignitatis Humanae also teaches that because “private and public acts of religion . . . of their nature transcend the earthly and temporal levels of reality,” “the state, whose proper purpose it is to provide for the temporal common good . . . exceeds the limits of its authority, if it takes upon itself to direct or to prevent religious activity.” In other words, because all human beings, whatever their religious views, have a natural right to freedom of religion, the state has a correlative duty not to interfere with anyone’s religious activities... Today, the teaching of the Catholic Church is that all human beings have a right under the natural law to be free from coercion by the state in matters of religion, and “the state, whose proper purpose it is to provide for the temporal common good . . . exceeds the limits of its authority, if it takes upon itself to direct or to prevent religious activity.” The state should be neutral in matters of religion unless special circumstances require otherwise. Even then, the religious freedom of all must be protected. To these propositions, Catholics are required to give a religious submission of intellect and will.